ChristadelphianBooksOnline
David Baird
The Education of Job

Chapters 36, 37 - Elihu's Fourth Speech

Adversity is Remedial

	36:1-4	Elihu introduces his final speech
	36:5-15	"God is mighty" - His justice declares this
	36:16-21	Therefore, He should be feared

God is Omnipotent

	36:22-25	"God is powerful" - Who can accuse Him?
	36:26-33	"God is great" - He is beyond our comprehension
	37:1-5	The thunder of God's voice
	37:6-13	God causes the winter
	37:14-18	"God is wonderful" - Lay this to heart
	37:19-24	"God is awesome majesty" - Elihu's final appeal

Elihu's final and longest speech has two distinct elements. The first (36:1-21) contains Elihu's concluding remarks that relate specifically to Job. Job's dilemma (i.e. Why does God do this to me?) is not addressed as Elihu places his attention on the outcome rather than the cause of Job's suffering - "He delivers the afflicted by their affliction, and opens their ear by adversity" (36:15 RSV). Rather than concentrate, as the three friends do, on why Job has been afflicted Elihu declares where affliction will lead Job to. This first section is characterised by the standard fare of solid but unspectacular advice, a degree of vanity on Elihu's part and some observations about Job that appear to be harsh. However, his outcome focus can only be commended and should be copied by disciples especially when confronted by tribulation. This aspect alone demonstrates that Elihu's words are clearly superior to those of the three.

This superiority is readily observed in the second part of Elihu's final speech (36:22-37:24). Its lofty themes and praise of the Almighty affirm Elihu's desire to "ascribe righteousness to my Maker" (36:3). His words undoubtedly accomplish the transition from the words of mortal men to those of Yahweh. Elihu says nothing that could be considered to be new but the quality of his expressions and his overwhelming awe of the wisdom and omnipotence of God illuminates his final doxology. It is as good an introduction that any mere man could utter for God.

Adversity is Remedial

36:1-4 Elihu introduces his final speech

Elihu begins his final speech by seeking a little more patience from Job as he still has things to say that will vindicate God (36:2). His purpose for speaking is neatly summarised in 36:3 - "I will ascribe righteousness to my Maker". It is as if Elihu wants to be very sure that Job appreciates that only righteousness can be attributed to God. Elihu's sentiments are vehemently reflected by Paul when he writes, "What shall we say then? Is there unrighteousness with God? Certainly not!" (Rom 9:14 NKJV).

However, Elihu, for all the purity of his motive, betrays a vanity that borders on arrogance. He may be justified in believing that the knowledge he espoused had come from afar because his words are above those of the three. He considers that his knowledge is sourced from divine things. He feels he is unlike the man of 28:13 as he believes that he knows the value of wisdom and where to find it.

But can he justify saying to Job, "He that is perfect (tamin) in knowledge is with thee", especially as he attributes an almost identical description to God Himself - "The wondrous works of him which is perfect (tamin) in knowledge" (37:16)? While it is true tamin means "complete" it also "represents the divine standard for man's attainment" (TWOT). Elihu has made a very impressive assessment of himself. As Gibson writes, "It is impossible to acquit Elihu of overweening arrogance when he makes this claim for himself."

36:5-15 "God is mighty" - His justice declares this

While appearing to reflect some of the thoughts of the three, the outcome of Elihu's wisdom is superior. He does convey the impression that the wicked will not prosper whereas the righteous will. However, Elihu's emphasis is significantly different to that of the three friends of Job. He does not teach retribution as the reason for affliction. Instead, affliction of the righteous is for their benefit. It is another process intended to bring them even closer to God. The righteous are not sinless (36:9-10), rather they are genuine servants of God who appear to be treated unjustly. Elihu, in this section, draws his argument to a viewpoint that is not only correct, it also contradicts the philosophy of the three and some of the observations of Job.

Elihu declares that God is "mighty (kabbir), mighty (kabbir) in strength and wisdom" (36:5). When used of God, kabbir emphasises that "only God is the source of true might (Job 36:5). In his hand is abundance of power (Isa 17:12), justice (Job 34:17), and provision (Job 36:31)" (TWOT). As such God does not despise (mahas) the work of His hands (Job's assertion in 10:3).

Nor, in contradiction of Job's comments of 21:7-9 and the general sentiment of those under tribulation (Jer 12:1-2), does God keep the wicked alive. Instead He gives "justice to the afflicted" (36:6 Green). Elihu doesn't place a timeframe on the execution of God's judgments. Unlike the three, he does not place God's reactions close to the initial action. In other words, God's desolation of the wicked and His exultation of the righteous can occur later rather than sooner. The ultimate delivery of God's justice is still to take place (Psa 72:4; Isa 11:4; 2Pet 2:9). Regardless of when God acts, the point is that God never takes His eyes off the righteous (36:7).

The second half of verse 7 is particularly difficult to decipher. The less literal translations produce quite diverse interpretations (e.g. NEB, JB, NIV). The Septuagint along with some Latin versions (Knox, Douay) places the action in the future - "but they shall be with kings on the throne: and he will establish them in triumph, and they shall be exalted" (36:7 LXX). This exaltation will not, as Elihu continues, necessarily be without some preceding trauma.

For the remainder of this section Elihu expounds his theory, the correct theory, that affliction could be part of God's chastening of His servants. This discipline is described as the righteous being "bound (acar) in fetters, and ... holden in cords (hebel) of affliction" (36:8) Elihu has again drawn on the words of Job to create this image. In 12:18, Job extols God's power in that He, among many other things, "girdeth (acar) the loins of kings" (melek - same word as in 36:7). God can end a despot's rule and have him carried away as a captive. Elihu builds on Job's comment by saying that God can do the very same thing to the righteous. In 21:17, Job seeks proof that "God distributeth sorrows (hebel) in His anger" (RV). Elihu takes this to another level when he says that God binds the righteous in affliction in order to develop their character. It is not an act that is necessarily sourced in anger.

This bondage of distress prepares the righteous to receive enlightenment from God. This enlightenment is not pleasant because God will show them "their transgressions (pesha), that they are behaving arrogantly" (36:9 RSV). What normally would have been rejected is now ready to be received because their affliction has humbled them. Should the righteous respond as desired they will "complete their days in prosperity and their years in pleasantness" (36:11 RSV). Of course, if they are unmoved by God's methods they will "perish by the sword, and they shall die without knowledge" (36:12).

Elihu's message is sound but its application to Job is again impeded by Elihu's perception that Job considered himself to be without transgression (pesha - see 33:9, 34:6). As Job has already acknowledged his pesha in a number of speeches (7:20, 13:23, 14:17) Elihu seems to be overstating Job's words. Again, it is interesting to obseve how Elihu repeats terms used by Job to convey a different intent. Elihu has again quoted from 12:18 when he said, "He openeth also their ear to discipline (musar)" (36:10). Musar is used by Job in 12:18 to refer to God's chastening of wicked kings. Elihu, reflecting the observation of Eliphaz in 5:17, says that God can chasten anybody. Unlike Eliphaz, Elihu's opinion led to a correct conclusion.

Elihu also restates his theme of "without knowledge" (34:35, 35:16). This theme, one that is endorsed by Yahweh (38:2, 42:3), in the context of 36:12 indicates that the unrepentant will die without really understanding the basics of God's justice. These basics are summarised by a neat play on words when Elihu says, "Those who obey will serve (abad) and be rewarded, those who obey not will perish (abar)" (36:11-12). This dichotomy is expanded by the Apostle Paul in Romans 2:7-9.

While the righteous will open their ears to instruction, the hypocrites will not cry out when they are bound (acar - see 36:8). Instead they will "store up anger" (36:13 Roth - see also Rom 2:5). Elihu again visits the popular usage of chaneph ("hypocrite") in the Book of Job (8:13, 13:16, 15:34, 17:8, 20:5, 27:8, 34:30) but adds the twist of "in heart". Elihu's reference is not to the overtly godless man but to the outwardly righteous man who when disciplined by Yahweh responds with anger, hardheartedness and pride. According to Elihu. "Their soul (nephesh) dies in youth and their life ends among the sodomites" (36:14 Green). Green's very literal translation captures the devastation of the life of the spiritual hypocrite. Nephesh can have the meaning of "reason" or "mind" (see notes on 2:6) and this is feasible in the context of 36:14. A spiritual hypocrite can be spiritually dead long before he actually dies and the life he lives is no more edifying or righteous than that lived by the male prostitutes who worked in the pagan temples.

Verse 15 sums up Elihu's position on how God saves through the means of affliction - "He delivers the afflicted by their affliction, and opens their ear by adversity" (RSV). It is God who saves, if the afflicted take advantage of the situation God has placed them in. Their ears will be opened.

Job went beyond Elihu's prediction. Job's ears were already opened. Job's adversity resulted in his eyes being opened also (42:5).

36:16-21 Therefore, He should be feared

Elihu next applies his observations of the previous section directly to Job. The problem we have is attempting to determine what exactly Elihu is saying. The original Hebrew is extraordinarily vague (this can be evidenced in the almost unintelligible translations preserved in literal versions such as Green's and Rotherham's) and commentators are compelled to interpret the passage from the base of how they regard Elihu as a person. Andersen gives up ("the problems are insoluble") and supplies four variations, none of which he is prepared to recommend. Gibson claims that "the whole passage is one of the most obscure to be found anywhere in the book." The following is a best guess.

Verse 16	In summary, we can opine that Elihu is telling Job that God would have led Job out of his distress and comforted him

Verse 17	But Job had taken on the opinions of sinners in his judgment of God - that God does not deal justly. Because of this, God was not ready to release Job from His judgment of him.

Verse 18	Job should also be aware that because he has perceived God in a lesser light, Job is susceptible to greater errors of judgment (e.g. mockery - see Delitzsch, RVmg, Reichert, Green), especially through his anger. Job should not allow the severity of his affliction to turn him aside from God.

Verse 19	Job cannot save himself. Riches and physical strength will not provide him with the means of escape (Psa 49:6-7). Elihu infers that Job should direct his whole trust towards God. Attached to this trust would have to be attitudes of remorse and repentance.

Verse 20	Furthermore, Job should not desire the darkness of oblivion as he had in the early words of his distress (3:3-7). He shouldn't seek the sudden catastrophe that can overwhelm a large collective of people.

Verse 21	Finally, Elihu implores Job to not turn to the iniquity of rebelling against the chastening hand of God. God should be feared and revered but Elihu rebukes Job because Job seems more inclined towards rebellion because of his affliction rather than submission in response to his affliction.

As stated at the outset, this section is overly ambiguous. The above interpretation attempts to fit the section in accord with the context of Elihu's character, while not deviating significantly from the original Hebrew text. Elihu's opinions of Job are harshly expressed, but his overall message is essentially correct. Job did repent (42:6) so there is good reason to believe that his affliction had created in him an element of rebellion against God. Elihu was also justified in castigating Job for seeking death from God (not suicide) as an easy way out of his problems. God's desire is for His servants to trust Him and to endure regardless of the adversity that confronts them (2Cor 1:8-10, 12:8-9; 1Pet 1:5-7). However, despite whatever criticisms are made of Job, we must not lose sight of the fact that it is Job's endurance that earns him his commendation in the New Testament (Jas 5:11).

God is Omnipotent

In these final expressions of Elihu he concentrates more on the omnipotence of God rather than the incompetence of man. His overall message is that God cannot be compared to anybody and He cannot be called into question. He is so overwhelmingly superior. This is the crowning glory of Elihu's speeches as it lacks the earlier brashness of the youthful orator and replaces it with an awe of God that it both sincere and proper. This awe is reinforced by a gathering storm that proves to be a physical manifestation of the power and majesty of the Almighty.

36:22-25 "God is powerful" - Who can accuse Him?

"Behold, God is exulted by His power; who teaches like Him?" (36:22 NKJV). God is the greatest teacher and beyond comparison. Life's lessons are best sought from Him rather than from the philosophies of man (8:10) or the objects of His Creation (12:7-8). Nor, it can be implied, does Job need to teach others about God (12:7). God's teaching was experienced by the greatest of their days (e.g. Nebuchadnezzar - Dan 4:32) and His power lifts God way above man (Rom 13:1).

The rhetorical questions continue to flow (36:23) as Elihu declares that nobody can tell God what to do (Isa 40:13-14; Rom 11:34; 1Cor 2:16) and nobody can successfully accuse Him of doing wrong (see notes 34:10-12). Instead, man should turn his mind to praising the works of God; "a theme that many men have sung" (36:24 JB).

All men, Elihu continues, behold (nabat) the workings of God and do so, as nabat in this context implies, with "pleasure and astonishment" (Delitzsch). Mortals, with their finite minds and a feeling of being overpowered, can only contemplate God's works from afar (36:25). If anything, Elihu is reworking Job's grand expression of 26:14.

36:26-33 "God is great" - He is beyond our comprehension

Verse 26 encapsulates the thrust of Elihu's final speech. His point is that, while we know about God and we marvel at God's power and handiwork, we are limited in our comprehension - "God is great" (saggi). This unusual word is only found on the lips of Elihu in the Bible (36:26, 37:23 "excellent") and its root word, "saga", is only uttered by Elihu (36:24 "magnify") and Job (12:23 "increaseth"). Elihu could be endorsing Job's viewpoint of 12:23 that simplistically stated summarises as "God is in control". Nothing is hidden from God. All the deepest secrets God can bring to light. He is the One who makes nations great and destroys them. He can make fools of the wisest of men. On the other hand, man can never fully know just how great God is. God transcends man in power, ability and knowledge. His existence alone is beyond man's reckoning - "the number of his years is past computing" (36:26 JB).

As Elihu speaks a storm is surely and demonstratively forming. Elihu latches onto this physical event and uses it to conclude his consideration of the supremacy of God. His language is poetic, beautiful and, at times, difficult to understand. The variations among Bible versions reveal the ambiguity of the original text but the overall message, that the marvels of nature testify to God's greatness, is undiminished. God's power and control are exhibited even in matters as small and delicate as the raindrop. While it is true today that we can explain weather patterns and phenomena with a detail that was not possible in Elihu's time, we still cannot, as much as we try, control the weather. Only God can do so. To spend a moment contemplating this surely fills us with wonder at the omnipotence of the Almighty.

It is important to note that Yahweh makes considerable reference in His opening speech to His manifest power in the weather. I believe that this is a divine endorsement of the validity of Elihu's closing words.

Verses 27-28	God forms the rain that He can send as a shower or a downpour.

Verse 29	Who can understand how God spreads the clouds (38:34-35) or the "noise" ("crash" Delitzsch, "crashing" Roth) of His "tabernacle" (*sukka)? Sukka* has a number of contexts to interpret it and here, as in Psalm 18:11, the emphasis is that of God dwelling in the thick clouds of the skies. In observing the gathering clouds Elihu could sense the overpowering majesty of God.

Verse 30	One only has to look to see how God lightens up the canopy of the sky as He sends forth lightning. The second half of this verse defies precise interpretation. A suggestion, among many, is that the rain God controls supplies the water that covers the bottom of the sea. God expands on the aspect of His control over the sea in 38:8-11.

Verse 31	God uses the elements of the weather to both judge (38:22-23) and bless the nations (38:26-27).

Verses 32-33	He has control over lightning in both His hands (Roth, Delitzsch, NKJV) and can direct it to hit where He wants it to. Even the cattle in the field, who know not God, understand the power and venom an electrical storm contains. An alternative rendering of the second half of 36:33 is "who is jealous with anger against iniquity" (RSV). This is supported by a number of modern versions and commentators (e.g. JB, Andersen) but further variations exist elsewhere (e.g. NEB, LXX). The "cattle" rendition is supported by literal translations (e.g. Green, Roth), as well as the New International Version, and does not detract from the overall sense of the passage.

37:1-5 The thunder of God's voice

There is no break between the chapters except for that provided by Elihu's exclamations at the tremendous storm that crashes in around them. The tense of his words is present and the term "Hear attentively" (37:2) is reputedly plural (Andersen) as Elihu utters his outburst for all who are present. The expression is literally "Hear with hearing" (shama shama - "Hear! oh hear!" Roth, Delitzsch) as the awe-struck Elihu earnestly implores his listeners' attention.

He has no doubt that the voice of God is in the breathtaking spectacle of the storm. It is so awesome that the articulate Elihu repeats the reference to God's voice some five times in five verses, three times in 37:4, and he uses three different and uncommon words to describe God's thunderings:

rogez (37:2 - elsewhere used by the LORD in 39:24 "rage") meaning "trouble, turmoil, wrath, rage" (TWOT);
hegeh (37:2) meaning a "rumbling, growling, moaning" (TWOT); and
ra'am (37:4-5 - elsewhere used by the LORD in 40:9) meaning "to thunder" (TWOT), "to rage, to roar" (Ges).

The effect makes his "heart leap from its place" (37:1 JB) as unrestrained lightning strikes are pursued by enormous peals of thunder. Indeed, in echoing the words of Eliphaz (5:9) and Job (9:10), God "does great things which we cannot comprehend" (37:5 NKJV).

37:6-13 God causes the winter

God's power and presence are not merely evident in the sensations of a terrifying electrical storm. He has all the weather under His control, even the numbing bitterness of winter. The winter, more than any other season, demonstrates that man can be rendered powerless by adverse weather. God sends the snow, commanding it to fall on the earth (see also 38:22), as He does "the downpour of rain, yea, the downpour of his mighty rains" (37:6 Roth). This verse is not talking about raindrops or gentle showers but the early and latter rains that straddle the destructive snowfalls of winter.

The result of this sees Him bring "all men's strivings to a standstill" (37:7 JB). The farmers are driven indoors and are compelled to suspend all their vocational activity. This, among many things, displays man's utter dependence on God. All men who are forced into shelter by God's power do so acknowledging, whether ignorantly or knowingly, their insignificance before Him. To remain defiantly and foolishly outdoors rapidly reduces one's life expectancy. Even today, in our technologically advanced society, man is consistently thwarted by the elements. How effective is man in a severe hailstorm, or a hurricane, or a blizzard? His analysis of satellite images may predict a hurricane's ferocity and flightpath, but man is powerless to stop it. Even the animals realise that it is best to bunker down for the winter (37:8).

Man cannot stand in the face of the whirlwind that God has released from its "chamber" (cheder - AV "south" is inaccurate) or the icy blasts that hurtle in from the "north" (mezarim - "scatters" Reichert, "those that scatter" Ges). These winds were exceptionally destructive as they conveyed intense cold (37:9). God merely breathes and ice appears; the waters freeze over (37:10 - also referred to by the LORD in 38:29).

"Also He loadeth the clouds with water, He spreadeth far and wide the cloud of His light" (37:11 Delitzsch). The Authorised Version does a major disservice to 37:11 by thoroughly confusing it. The allusions being made are to moisture-laden storm-clouds and their accompanying sheet lightning that illuminates the whole sky. God is in total control of these unstoppable (by man) natural phenomena (37:12).

What are God's purposes in all this? Elihu supplies three reasons in 37:13:

1.	for "correction" (*shebet* - "rod" Roth - 9:34, 21:9) i.e. to correct those who are astray from or defiant of God (Exod 9:18-25; 1Sam 12:18-19);

2.	to nourish the "land", even where man does not dwell (38:26-27); and

3.	to despatch mercy. God used destructive natural forces on a number of occasions to bring victory for His people (e.g. Josh 10:11; Judg 5:4; 1Sam 7:10). Similar language is also used of the future when the LORD will show His greatness to an unrepentant world (Ezek 38:22; Rev 16:18).

37:14-18 "God is wonderful" - Lay this to heart

Elihu now addresses Job directly by name as he moves towards his final appeal. He concentrates on Job only. He instructs Job to "hearken" (an expression only used by Elihu in the Book of Job - 33:1, 34:2,16, 37:14), to "stand still", and to "consider". The request to stand still is designed to encourage Job to place his trust in God and to warn him against backsliding. Job needed to consider where he stood in the context of the wondrous works of God. Now is not the time to debate or to justify. Now is the time, as the elements swirl around them, to meditate on divine things.

Similar language was used by Moses to the children of Israel as they stood on the west bank of the Red Sea ("stand still, and see the salvation of the LORD" Exod 14:13) and by God in the Psalms:

"Be still, and know that I am God; I will be exalted among the nations,
I will be exalted in the earth!" (Psalm 46:10 NKJV)

As soon as Elihu ceased from speaking Job was to feel the power of the words of Psalm 46:10. God was exalted in Job's sight. Job did understand his true position. And Job, as Moses and the Israelites so marvellously experienced at the Red Sea, received the salvation of the LORD.

Elihu follows up with a string of questions not unlike, but in a reduced way, what God did when He eventually spoke. Again Elihu directs Job's attention skywards as he reviews God's workings in the clouds. Earlier messages reappear - "Can Job explain how God controls the clouds?", and "Has Job really contemplated God's power in the lightning flashing around them?" (37:15).

"What about how God can balance the clouds, hanging them on nothing across the sky?" "Balancing" (miplas) is unique to 37:16 and while it is not entirely clear it seems to refer to the miracle of the clouds, heavy with moisture, poised unsupported in the sky. This marvellous phenomenon was also referred to by Job in 26:8.

Elihu continues by asking Job to ponder the heat of a summer day in which Job's clothes stick to his sweaty body as the sultry south wind saps all the energy out of his being. This is how Thomson describes the stultifying effects of the Middle Eastern siroccos that Elihu is referring to in 37:17 - "The sensation of dry hot clothes is only experienced during the siroccos; and on such a day, too, one understands the other effects mentioned by the prophet,- bringing down the noise and quieting the earth. There is no living thing abroad to make a noise. The birds hide in thickest shades; the fowls pant under the walls with open mouth and drooping wings; the flocks and herds take shelter in caves and under great rocks; the labourers retire from the fields ... No one has energy enough to make a noise, and the very air is too weak and languid to stir the pendent leaves even of the tall poplars. Such a south wind with the heat of a cloud does indeed bring down the noise and quiet the earth" (W.M.Thomson, The Land and The Book, T Nelson and Sons, 1890, p537).

What a contrast to the winter ice of 37:6-13! However, the message is unchanged; man is powerless against the operations of nature. God is in command. He can alter the weather at His Will.

The questioning continues in 37:18 - "Can you beat out (raqa - "spread out" AV) the expanse with Him, hard like a mirror" (Green)? Raqa is the root word for raqia that is translated throughout Genesis 1 as "firmament". Elihu is taking Job beyond a consideration of the clouds, rain, hail, lightning, wind and snow to the grand panorama of the sky itself which he likens to a vast mirror that has been handcrafted by God. Only one conclusion can be drawn from all this - Man cannot, in any way, match the marvels of Almighty God.

37:19-24 "God is awesome majesty" - Elihu's final appeal

As God is the mighty Creator of heaven and earth (37:18), then what can a human being say to Him (Prov 30:3-4)? Man is incapable of saying anything that can correctly call God into question as he is enveloped in darkness; the darkness of ignorance (Ecc 2:14). How puny is man's knowledge in comparison to God's yet, "Shall it be told him that I would speak?" (37:20 RV). Job had expressed a desire to speak to the Almighty and to reason with Him (13:3, 31:33) but it seems that Elihu is here referring to his own unwillingness to verbally challenge God. Such a presumptuous act would surely lead to his destruction.

Elihu's speeches end quite differently to the way they began. He is no longer the agitated younger man blustering his way through a wordy, apologetic introduction. There is now a tranquillity in his speech as the impact of his considerations of Divine ways and the physical manifestation of God's awesome majesty has calmed him. He has not been silenced by withering debate or by debilitating affliction. He has been silenced by his observations.

He witnesses a storm around him, but what if the storm is abated and the skies return to their azure splendour? God's glory would still be on display - "now no-one can look at the sun, bright as it is in the skies after the wind has swept them clean" (37:21 NIV). This gold ("fair" AV - literally "gold") sun is revealed when the north wind blows away the rain (Prov 25:23) but its brightness is too powerful for the naked human eye. It all points to one conclusion - "With God is awesome majesty" (37:22 NKJV).

The Jerusalem Bible accurately and beautifully captures the closing comments of the speeches of Elihu:

"he, Shaddai, is far beyond our reach.
Supreme in power, in equity,
excelling in justice, yet no oppressor—
no wonder that men fear him,
and thoughtful men hold him in awe" (37:23-24).

Zophar asked in 11:7, "Canst thou by searching find out God?" Elihu's answer is, "No, it can't be done" (Rom 11:33; 1Tim 6:16). In summarising his observations of God, Elihu uses terms that are familiar to Job:

"excellent in power" (koah - 9:4,19, 23:6, 24:22, 26:12);
"and in judgment" (mishpat - 9:19,32, yet Job appears to query God's judgment in 14:3, 19:7, 27:2);
"and in plenty of justice" (tzadaqa - used by Job in 27:6 to avouch his righteousness);
"he will not afflict" (ana - Elihu could be directly contradicting Job's declaration of 30:11).

Is Elihu right in saying that God does not afflict? After all, God was responsible for the affliction that came upon Job. Jeremiah adds an additional word to Elihu's statement when he writes in Lamentations 3:33, "For he doth not afflict (ana) willingly" (literally "from the heart" AV mg, Green, Roth). Affliction of the sons of men is tragically necessary but it gives God no pleasure. It is an act of power that is always incorporated in His judgment and justice. Yes, Job was afflicted by God, but not maliciously and not without purpose. The Apostle Paul endorses this concept in Hebrews 12:9-10 where affliction imposed by man is contrasted to that imposed by God.

It is little wonder that men fear God and that those who think on God hold Him in awe. These closing words of Elihu direct his hearers to the next and greatest of the speakers in the Book of Job, Yahweh Himself. Elihu's contribution to the education of Job has ended. He has laid the groundwork for Yahweh's intervention. Elihu's speeches, while not perfect, were superior to those of the three friends and have taken Job out of himself and into a lofty contemplation of the Lord of heaven and earth. Without Elihu's participation Job could have been ill-equipped to receive the humbling words of the Almighty. There is no place for spiritual arrogance or pride when seeking answers or relief from God.

Job is now ready to accept the unequivocal utterances of Yahweh.